JOURNAL OF ISLAMIC DENOMINATIONS
Year:2018 | Volume:4 | Issue:8 |Papers Count:8

This paper is to investigate the structure of the United Ummah, including its objectives and characteristics based on a teleological approach in a unified systematic perspective. This is done through a descriptive and analytical method and by using Qur’anic verses. To this end, this paper employs the systematic ideology and looks into the United Ummah in the light of this approach. Hence the goals of organizing the United Ummah receive special attention in the selection of structural features. The existence of systematic ideology in Islam and its universal teachings lead to the highest goals and ensure the health and dynamism of Islamic United Ummah. According to the Quran promise, the final formation of the structure of the unified Ummah in its path is proximity to Allah which is the foundation of an honorable life in this world and the hereafter in all the times.

The Salafism movement within itself includes a variety of trends. In the meantime, the extremist Salafism movement, with the slogan of following the predecessors, always justifies its unbridled actions in the name of religion, with a formalistic interpretation of the Quran and Sunnah. Formalism under the meaning of authentication of formal interpretation and denial of rational esoteric interpretation (ta’wil) is extremist and unacceptable in itself.Salafi formalism albeit more represented in Mutashabeh (allegorical) verses and verses of Divine Attributes, gradually and with the efforts of its intellectual leaders, especially Ibn Taymiyyah, it has become a key element of the extremist Salafi movement. This research by using a descriptive and analytical method, and studying the interpretative works of the great commentators of this movement including Ibn Taymiyyah, Ibn Qayyim, Ibn Kathir, Shanghiti and Ibn al Uthaymeen concludes that the denial of the consistent interpretation, the refusal of figurative applications in the Holy Qur'an and, in general, ignoring the role of reason in understanding the Quran, are the most important elements of fundamental Salafi formalism in the interpretation of religious texts, particularly the Holy Qur'an.

This paper examines the status of emergency Knowledge (Ma’rifati Idhtirari) which corresponds to the comprehensive, contiguous, and independent Shiite theology system. In this essay, the historical analysis based on narrative, theological, and historical sources is used to identify the necessary components for a paradigm and independent model of thought among early Imamyyah, which distinguish them from their contemporary scholars (-Mu’tazila- Ashab al-Ḥadith) and the thinkers in the later eras. It seems that the Emergency knowledge along with the action of God (Fi’l al-Ilahi), Intellect and Revelation, and the nature of Human, and through the systematic and logical relation with these thoughts constitute the significant part of Early Imamyyah theology puzzle. Actually, the knowledge, just like all other things, has an al-Amr Bain al-Amrain situation, it also has an internal relation like the relation between intellect and revelation, and eventually it can be in a concomitance with ideas regarding the nature of human.Therefore, Emergency knowledge is considered both as an important factor in the stabilization of the paradigm and as a part of an established and paradigmatic knowledge.

One of the most beneficial and effective ways for the teacher trainers and Muslim scholars is the affection and kindness. Ibn Miskawayh and Ibn-Hazm, two contemporary thinkers of the fourth century, in their philosophy of education, have psychologically analyzed the nature, types, dimensions and components of kindness. In the moral thought of Ibn Miskawayh, the principle of affection is introduced as a general title for the expression of the inherent human talent in having communication and solidarity of individuals. Friendship has a social color and is a branch of justice and superior to it. Both thinkers, in spite of believing in various degrees and kinds of affection and emotional states of lover, differ over this issue: Ibn-Miskawayh has referred to the highest affection order as “love”, which is just for God and the result of divine indulgence. On the other hand, although Ibn Hazm mentions the supreme affection as "love", which perishes with death, he considers it “terrestrial” and views it as a type of love of those who love just for the sake of the glorious God. In other words, love for Ibn Miskawayh is “terrestrial” while for Ibn-Hazm it is “celestial.”

In order to expand the limited space of the place of running, some floors have been built under and above the original site. This act has brought about a question on the legitimacy of conducting the ritual running in the expanded parts. This question will be answered in the present article through a descriptive-analytical method. The upper floors are in two modes: in some places, these floors are lower than the two mountains of Safa and Marwah, and in some other places they are higher than these mountains. Most of the Muslim jurists decree that doing the ritual running is permissible if the floors are lower than the two mountains of Safa and Marwah. However, if the floors are higher than Safa and Marwah, there appears a disagreement among the jurists.Five stances have been narrated from Shi' a and Sunni jurisprudents. First, doing the ritual running on these floors is permissible. Second, performing the ritual running on these floors is not permissible. Third, performing the ritual running on these floors is permissible if there is crowdedness. Fourth, there is a caution. That is to say, if one does the ritual running on these floors, he/she should adopt a representative to do the ritual running on the ground floor. Fifth, abeyance is needed on the decree for this problem. From among these stances, the third one seems to be true. As the underground floor is between the two mountains of Safa and Marwah, most of the Muslim jurists, believe that ritual running is permissible. The present article, by examining the different schools, examines their diverse opinions and reasons.

Having its roots in the Sunni political thoughts derived from Hassan al-Banna, the great founder of al-Ikhwan al-Muslimeen (Muslim Brotherhood), this movement is one of the moderate Salafi groups that holds specific positions and doctrines. Its epistemology, for instance, differs from other movement’s origins, making it different from the Salafi mainstream. As a result, Ikhvani’s activities and approaches has a great influence on the success or failure of the proximate attempts. This paper, employing a descriptive-analytical method of research, aims at introducing the principles of the movement’s epistemology. According to the findings of the paper, for Ikhvanis the medium of knowledge is not confined to Naghl (Narrations) but includes instinct, senses and experience, reason, and vision.They also put a specific value on each of them; for instance, they emphasize on the presence of theoretical justifications, experiential affairs, and authenticity of narration, regarding respectively reason, experience, and Naghl as the media of knowledge.

Al Qaeda leaders are opposed to the superficial interpretation of Islamic concepts entered from the western countries. In their opinions, the democratic government which is based on popular vote, is equal to blasphemy and apostasy. And they believe such governments are the epochal innovation against Islam. Based on Al Qaeda views, the Islamic governors who have been deceived by colonialism are trying to execute the political western patterns in Islamic countries and suggest the multi- political parties. Some of them, by referring to Holy Quran verse « إِنَّ فِرْعَوْنَ عَلَا فِی الْأَرْضِ وَجَعَلَ أَهْلَهَا شِیعاً » maintain that the “Shiite” means “parties” and parties followers, are just the Pharaoh’s followers. In Al Qaeda resources, the main consequences of democracy in Islamic governments are the lack of supremacy of creator on creature, and accepting the supremacy of creature on creature, creature worshiping instead of creator worshiping, replacing the divine sovereignty by human sovereignty (Taghoot) or on the other hand, the majority sovereignty, hiding divine stewardship and detestation from pagans, and also equality of the most libertine and virtuous in the destiny of Islamic country. The second part of this study considers some Arab intellectuals and attempts to study the democracy position, and challenges the Al Qaeda leaders misunderstanding of democracy. Democracy is supposed as a school by Al Qaeda, whereas it is a way of administrating the Islamic government. In other words, it is actually the council with a strong and firm executive guarantee.

Being away from the center of government, Khorasan has always been the center of Sufism, as has been considered by Shiites and political opponents.Sufism of Khorasan has a very interesting story that disregarding it would lead to the inadequate understanding of Islamic mysticism. The Sufism which is talked about to nowadays is the result of Khorasan school reactions to Ibn Arabi and his interpreters both in practice and in theory (pantheism). Khorasan elder conducts have been influential in their theoretical ideas, thereby they found basic and fundamental differences between themselves and the school of Ibn Arabi. The emergence of the theory of “Special way” after “Shottar” could be justified only by exploring these differences. Political incentives, social, cultural and any other differentiations are not as important as the theoretical and practical differences, so the depth of initial objections to this issue by the mystics Khorasan school is intensified.